What does it mean that a person is in double concealment? Can all people existing in this world say that they are in such a state? No.

The matter is that a person in double concealment has already felt a certain revelation of the Creator and has received definite sensations as a result of the development of his soul. Because once he has Reshimot, and within him are recorded all kinds of memories of various impressions from the Creator, he is thrown into all kinds of states, one of which is double concealment.

Therefore, he is now in a state in which the sensation of the Creator has completely left him, and he remains empty. He does not feel the source and senses only suffering. But if he takes a book or receives some reminder and a thought about his present state suddenly arises in his mind, then he will be able to interpret it correctly and understand that he was in double concealment.

The moment he correctly defines his state, it will no longer be concealment, and he will understand that before this, he was in double concealment, because Reshimot from several states have now been revealed within him: from what was before he entered double concealment, then from the unconscious state of double concealment, and finally from his present state when he, as it were, returns to life.

By recognizing the state familiar to him from past experience to which he is now returning, he determines that before this, he was in an unconscious state.
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From the Daily Kabbalah Lesson 10/11/26, Baal HaSulam “Concealment and Disclosure of the Face of the Creator – 1”

Question: When working, are you only in a curse or only in a blessing?

Answer: No. As we rise above the Machsom, we are alternately under a curse and a blessing. After the breaking of the vessels, while under the curse, we can take the Kelim of reception from there, correct them, and transition to a blessing. So every time, we transfer the Kelim from the rule of many to the rule of one.

The rule of the one is the Sabbath (Shabbat); on a weekday, we can use the rule of many when we descend to uncorrected Kelim of reception. The power of many means I think I, too, am in control of the situation and can do something. These are desires in which there is no oneness of the Creator.

What connects these two types of power? What kind of lever helps me move from the left line to the right, from a curse to a blessing? This is Lo Lishma. From Lo Lishma we come to Lishma. Although your own desire to receive is still present in Lo Lishma, you seem to want to act for the sake of the Creator, seemingly with the intention of giving, yet you clearly know you are doing it for the sake of receiving.

In Lo Lishma, you work for the reward. Baal HaSulam writes about this in the “Introduction to The Study of the Ten Sefirot“: if you clearly see that you will not receive a reward in your Kelim of reception, you cannot act. Therefore, this state is called “Lo Lishma” (for oneself). Moreover, it becomes an indisputable fact on which you base your decisions.

“Yes, I would really like to do something for the sake of giving. It is very important; I got that impression from the environment. I do not see the Creator. If I could see Him, I could act truly for the sake of giving. Seeing Him would give me the strength to act for the sake of giving.” The light that comes corrects the Kli; this is the meaning of seeing the Creator.

However, when I cannot see Him, when I am in the dark, I can only get a similar impression from my environment. So, no matter how much I pump myself up about the importance of the goal, it still is not the light, nor is it the correction of the Kli through the light. This is, so to speak, a correction through brainwashing. This brainwashing makes me feel like I want to act for the sake of giving, but if I get nothing from it, I cannot do it.

Thus, we are talking about very vague things, in their own way. There is no light here coming and correcting the Kli. On the contrary, man has created a situation where he seems to draw strength from the environment, not from the Creator, and this strength seems enough for him to act for the sake of giving. Everything is conditional, but I ingrained this condition into the situation; I created it.

If a person does everything this way, the Creator responds to him for real, not within the framework of a game a person started.

Lo Lishma is a game: “I wish it were like that.” The same way kids make believe they are building something. But when I tried and did everything I could, as if it were already about spirituality, then the Creator comes and really gives me spirituality.
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are “Blessing” and “Curse” in the Work?”

Throughout the day, I find myself in all kinds of social settings, and I must always position myself and determine the appropriate way of perceiving them so these environments not only do not harm me with regard to my primary goal, but perhaps even help me.

Suppose that, out of necessity, I find myself in a gathering of frivolous people where everyone chats about this and that, talking nonsense. Even from this I can learn how much more important my own environment is to me, and how base the things that occupy the people I am observing at that moment are. I do not feel contempt for them, but such an outing into the world can also help me see how important the things I possess really are, and how important the life I lead is.

After all, everything is understood through comparison. My time at work, at home, and in all sorts of other situations can actually help me appreciate more highly the environment I am in here and recognize how important sublime goals are to the people present here.

Comment: But I am talking about the environment that consists of good people.

My Response: If I am among ordinary people, not thieves or murderers, but people who possess good human qualities, what do I gain from their good qualities? They have simply put on good “makeup,” having received an excellent education in concealing their unappealing qualities and displaying their so-called virtues to others.

Each of them plays their role perfectly, like prim and proper Englishmen. So, what does that give me? Perhaps I should learn to do the same myself? In doing so, I would lead myself into a double deception: not only would I be lying, but I would also believe that it was the truth, and that everything should be exactly that way.

So what is the purpose of such an environment?
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are “Blessing” and “Curse” in the Work?”

Question: Is the state of double concealment a very advanced state that helps a person return to the sensation of the Creator whenever the opportunity arises?

Answer: This is incorrect. Double concealment is not a more advanced state than single concealment.

The face of the Creator signifies goodness. In this state, I feel the master and feel the goodness that comes from Him. Single concealment means that I believe in the master although I do not see Him clearly. I simply know that He exists, and I feel that all kinds of situations that confuse me come from Him, but I also attribute these situations to Him.

My Kli (vessel) is uncorrected and cannot feel that I have a connection with the Creator and that I receive only goodness from Him. I do not have a screen over my desires, nor do I have an intention for the sake of bestowal over each of them.

In single concealment, I do not see the Creator’s governance clearly, but I understand that what happens comes from Him. This state is called simple concealment.

Throughout the day, we may find ourselves in all kinds of unpleasant situations and still think that the Creator governs us through these situations and carries out various plans concerning us by means of them.

He wants me to detach myself from my desire to receive. Therefore, He sends me all kinds of disturbances so that, with their help, I can rise above these desires, stop wanting to be dependent on them, and so on.

This means that in a state of simple concealment, I do not mentally detach myself, not in my thoughts, although I still do not explicitly feel the Creator, from the awareness that the Master exists and that I receive some kind of suffering from Him.

Sometimes I can say that this suffering is caused by my own uncorrected state. At other times, I can say that it comes to me from the master to confuse me and correct me, and that He has some good intention toward me in these actions. But if I still do not detach myself from the Creator in my thoughts, this is a sign that I think well of Him.

It is a sign that I still justify Him even if I cannot do so in my sensations, because what I feel is bad, and I cannot say that I receive pleasure from Him. Instead, I say that I receive a bad sensation from Him because through this He wants to help me grow. Alternatively, I can say that what comes from Him is good, but it seems bad to me because I am opposite to Him in my properties. All these states are called simple (single) concealment.

But when I completely stop thinking about the Creator while experiencing a bad sensation, this is called double concealment. For example, I was in a state of simple concealment and thought that the Creator was sending me all kinds of troubles and problems in order to educate me, make me wiser and more understanding, and strengthen me.

But if the troubles intensify and I enter a state in which I forget about the Creator, then this state is called double concealment.

What determines whether a person is in single or double concealment? The magnitude of the troubles and misfortunes. There is a certain threshold within a person up to which he is prepared to endure suffering and while experiencing it say that it has come to him because he is not equivalent in his properties to the Creator, for the Creator is good and does good. Yet, He wants to bring a person to a state in which he too will be good and do good.

In other words, to some extent, the person justifies not his own state, but the Creator. This is still called single concealment. But if he experiences such immense suffering that it prevents him from remaining connected to any cause of that suffering and he is completely unable to justify the Creator, then his connection with the Creator disappears, and everything becomes dependent on chance, fate, nature, and his surroundings.
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From the Daily Kabbalah Lesson 10/11/26, Baal HaSulam “Concealment and Disclosure of the Face of the Creator – 1”